Monday, 7 September 2020

Psychological Theory of Relativity


 

The Psychological Theory of Relativity – ‘You’ exist only in relationship to your ‘Goal’ or Ideal!

It is the ‘ill-fitting’ dress or shoe (as opposed to the ‘best fit’) that will remind one of the existence of the body or feet. Otherwise we are not even conscious of our body or feet.

It is in relation to the ideal or goal of ‘the perfect, selfless, generous, magnanimous, free, happy’ that one is reminded of the existence of ‘self’ as its opposite - ‘the misfit, selfish, greedy, jealous, unhappy’ etc.

No ‘ideal’ means no ‘self’. The effort, struggle, restlessness or frustration in bringing about any psychological change to become someone other than what one is, reminds us of our existence!


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Video Transcript:

UG: This state that you are talking about, your ‘state’ does not at all exist except in relationship with the ‘state you want to be in’.

See, you want to be happy for whatever reason, that is why you are unhappy. So I really do not know what happiness is like, so I cannot be unhappy, that is all that I am saying!

Questioner: I don’t even know myself except in relation to that state I want to be in.

UG: Exactly! So that is false and that has falsified me. What I am saying is that your very demand to be selfless is the one that has created the selfishness there otherwise you are not selfish at all! As long as you want to be selfless or you are going to be a selfless man tomorrow or in the next life, so long you will remain selfish.

The other day I was saying, if there is no trace of love in your heart, you cannot hate anybody, you can’t hate anybody. Only when you have some traces of what you call love there, then there is the danger of hating somebody. They always go together.

There is no way of looking at yourself and telling yourself that this is ‘me’ except in relationship with what you like to be, what you should be, what you ought to be and whatever it is…

Questioner: Basically these are not even super-impositions because ‘self-consciousness arose before superimposition.

UG: Self-consciousness is perpetuated through this demand to bring about a change.

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Friday, 31 July 2020

UG and Aditya Hridayam ( Hymn to the Sun God)



UG and Brahmachari

UG and Aditya Hridayam (Hymn to Sun God)

 

 

“In the center of all rests the Sun. For who would place this lamp of a very beautiful temple in another or better place than this from which it can illuminate everything at the same time.”

 

- Copernicus (1473 - 1543)

 

It was in Parekhji’s place, Mumbai, in the mid-90s that I first heard the famous hymn ‘Aditya Hridayam’ (आदित्य हृदयं), the ‘Hymn to the Sun God’. It was UG who requested the couple, Chandrasekhar Babu and Suguna to recite this very mellifluous, ancient, and popular hymn. UG didn’t stop at that, he went on and insisted an encore![1]

 

Mahesh Bhatt used to call this hymn as ‘UG’s bathroom song’, it seems UG used to chant the hymn while taking his bath and Mahesh used to eavesdrop, he says, “You should listen to UG singing this song! He sings in a low voice but it is so melodious.”

 

Incidentally seems this hymn was also JK’s favourite!

 

It was in the late 80s that Chandrasekhar Babu was initiated into this hymn by none other than UG himself and later during his every visit, he would request Babu to recite the hymn at least once during his stay.

 

This is from Babu:

 

Again in Vellacrosia, during his final days:  

 

UG: 'What is that chant Chandrasekhar?  My bathroom singing...?'

 

'Aditya Hridayam?' I supplied the word hesitantly. 'Yes. Chant that once' said UG lying on the couch. He would rarely ask me to chant the Hymn to the Sun God. In fact, it was his remarks on the hymn that made me to learn it by heart years ago.[2] That's a different story anyway. On that morning when he asked me to chant, I started chanting…

 

-          Chandrasekhar Babu

 

 

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The hymn, ‘Aditya Hridayam’ finds a mention in the ancient Indian epic Ramayanam of sage Valmiki. The context is the Yudda Kanda (The Battle Canto) where Sri Rama, the Lord in the human form, is battling it out with the formidable ogre Ravana, who has kidnapped His divine consort Sita.

 

Finding Sri Rama exhausted, battle weary and worried after an intense and prolonged battle with Ravana, the sage Agastya arrives on the scene to cheer him up with this powerful invocation to the Sun God. This is the Aditya Hridayam, an ‘Ode to the Sun’ that spotlights our star as the source of all energy, of all life on the planet. It gives a heliocentric perspective about creation, preservation, and dissolution of life.

 

The hymn is a scientific exposition on our closest star, the Sun. Dr. Raja Ramanna,[3] one of the greatest physicists from India has penned a beautiful commentary of the hymn. He particularly clarifies some ‘intriguing lines’ therein. One such is the description of Sun as ‘Sarva Bhakshakaha’ (सर्व भक्षकः), literally ‘the Gobbler or Eater of the worlds’ Many religious zealots lacking the scientific perspective abhor this expression as ‘devilish’ projection of their favourite god,  instead they offer a solemn, benign alternative, ‘Sarva Rakshkaha’ (सर्व रक्षकः) meaning ‘The Protector of All’, and coax people to replace the inauspicious Gobbler word!

 

Dr. Ramanna meticulously explicates the meaning of the word Gobbler, saying it indeed is the rightful expression for the sun. He goes on to commend the astronomical prowess of the sage Agastya who could discern this astro-phenomenon thousands of years ago. [4]The scientist adds that Gobbler describes the sun in his new avatar six billion years from now. Sun is five-billion years old at present and will eventually turn into a White Dwarf, with intense heat, its flames will then burst forth into space and begin engulfing or consuming our planet, ending life and reducing the planet to a burnt-out mass.[5]  

 

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What is fascinating is that there are some striking parallels between the Sanskrit word Guru and the Sun!

 

Interestingly the Sun fits the description of Guru (गुरु) in Sanskrit to a ‘T’! Guru means that which is heavy, something huge. Sun is nearly 300,000 times heavier than our planet. This ‘ball of fire’, the biggest ‘nuclear reactor’ in our sky throws up huge amounts of energy into space. Being the heaviest, it also exerts the greatest gravitational pull on all planets in our solar system. This Force of Gravity interestingly is called Gurutva (गुरुत्व) in Sanskrit.

 

The Sun lights up the skies, provides heat and warmth that nourishes life, sustains creation , maintains the dance, the rhythm, the cycles of nature, pulls the planets into orbits, makes the planets spin on their axes, brings about a zillion effects and changes in the universe – all these and much more, but without ever compromising on its aloofness, its independence, its freedom from all that it supports, all that it governs, guides and sustains! A self-standing benefactor – par excellence!

 

This captures the true essence of a Guru who is a real benefactor of all but is fiercely independent!

 

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While touching and transforming many lives, UG managed to stay aloof, independent, and unconcerned about all the good that happened in people’s lives! He exercised rare skill, courage and restraint that ensured that no relationship or cult grew around him.

 

Having lived and interacted with ‘flesh and blood’ gurus for decades (mostly under the supervision of UG), I am privy to the pain, anguish and miseries of gurus who are so invested in relationships and so fiercely possessive. They are not ready to let go their acolytes and vice versa! Expectations, obligations, sentiments corrode the true beauty and joy of a relationship!

 

The golden chain of human relationship can suddenly and quickly turn into a noose. This can undo any good that may have accrued in the relationship! True, there is a tremendous, overwhelming, phenomenal power in emotional bondage. It is a double-edged sword and can cut either way. If one is not aware of its dangers, it can delude people - the gurus and disciples alike. This is the tyranny of sentiment and a golden trap that most people find difficult to avoid or escape.

 

Whenever UG took leave and bid goodbye, he inevitably added these words for effect and emphasis, repeating to everyone, ad nauseum " Bye, bye! See you sometime, somewhere!" Then he turned and walked away. There was no parting speech, nothing to comfort anyone’s pain! It was pure dismissal! Like the act of drawing a curtain. Period!

 

Every departure was an ending, a closure. UG was a past master and every time he departed, no one could tell when the next meeting would be coming. During one such parting, I dared to utter to someone within UG’s earshot, “Yes! UG would be here again during winter”, he snapped back at me with such ferocity, “How can you say that? Are you a psychic? Even I don’t know where I will be next!”

 

This kind of parting had amazing consequences! This brought into sharp focus the inevitability of leading one's own life on one's own strength. Each one went back to his or her life.  UG's company of a few hours, few days, and his harsh, fiery words never missed their mark. The clarity handed over to each one without a song, ceremony, without even a speech, all was given away to people without a hint of obligation, handed out in total indifference, like oblation in the fire.

 

UG’s appreciation for Aditya Hridayam, in a way, is an acknowledgement of his true independence as a friend, philosopher and guide like the Sun that touched many a life while standing aloof!

 

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Here is a humble attempt to provide the essence of this great hymn.

 

Before that a little preamble is imperative to provide a little background and a little familiarity of terms and concepts that are assumed in the hymn.

 

Firstly a peek at the Vedas and the concept of Reality.

 

The Vedas highlight two significant aspects of Reality- ‘Energy’ and ‘Force’, representing the static and the dynamic facets of the universe!

 

Energy denotes the latent, potent form, while Force is essentially the manifestation of Energy in some dynamic, Force is ‘Energy in Action’.  

 

The vedas consider Energy or Siva , शिव as the male aspect and, Force or  Sakti, शक्ति as the female aspect , two faces of the same coin. ‘Siva and Sakti’ is a single entity in the Vedas. There is the famous icon of ‘Ardhanareeshwara’ (अर्ध नारीश्वर) – the symbolic representation of this ‘man-woman’ principle![6]

 

On similar lines, Aditya Hridayam depicts the Sun as Energy while its powerful manifestations like Gravity, Heat, Light etc. are its Forces. The hymn uses many pregnant expressions to depict each of these manifestations.

 

The Vedas depict various Forces as ‘gods’, primarily as different manifestations of the Cosmic Energy. There are multitude of manifetations in nature and hence multitude of gods!

 

The Vedas describe Cosmic Energy variously as Vishnu meaning ‘that which is all-pervading’, as Siva meaning ‘ the aspect of inertia, the void, the darkness, ‘tamas’ तमस ( what today’s science describes as dark matter filling the length and breadth of the universe)’, also as Brahma or ‘the Cosmic Spirit animating the Universe.’

 

The Cosmic Energy is sometimes also viewed for convenience as Trinity with regard to describing its various functional attributes - Brahma as Creator, Vishnu as Sustainer and Siva as Destroyer governing the birth, growth and death of all things and beings.

 

The Vedic notion is consistent with the well-established scientific fact that Energy can neither be created nor destroyed, but only recycled.

 

Without death, birth or recycling is not possible, and hence birth and death are essential part of Reality.

 

Reality is therefore an eternal movement - the constant churning of Cosmic Energy bringing forth birth, growth, decay and death of universes and galaxies in a never-ending cycle.   

 

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Aditya Hridayam proper:

 

Once we begin to see the grand Vedic vision of Cosmic Energy and Trinity we can appreciate its operation in the Sun or Aditya (आदित्य).

 

Aditya Hridayam articulates this grand vision of Cosmic Energy and Trinity.

 

The hymn points to the Sun as the source of Energy and it also showcases the Sun as the Trinity – Sun as the Creator, Sustainer and Destroyer - all rolled into one!

 

Here is a short list of terms used in the hymn to describe certain attributes of the sun as seen in our day to day life.

 

-Devaha , देव:  or Illuminator, the source of light,

-Vyomanathaha, व्योमनाथः or Lord of the skies,

-Sarva Devatmakaha , सर्व देवात्मकः or Soul (energy) of all gods (forces),

-Timironmatanaha, तिमिरोन्मतनः or Dispeller of darkness,

-Tamobhedihi, तमोभेदि Dispeller of inertia,

-Martanda, मार्ताण्डः or Creator or Recycler of the dead,

-Tapanaha, तपनः or Generator of heat,

-Agnigarbhaha, अग्निगर्भः or Carrying fire in the womb,

-Sisiranasanaha, शिशिरनाशनः or Destroyer of cold, dampness,

-Mrithyhu, मृत्य्हु: or Death or destruction,

-Sarva Bhavodbhavaha, सर्व भवोद्भःवः or Creator of all,

-Lokasakshine, लोकसाक्षिणे or the Witness to everything,

-Pranaha, प्राणः or the Life Breath of all beings

-Rutukartaha, ऋतुकर्ता: or the Cause of Seasons

 

The list is by no means exhaustive, the hymn includes the other well-known aspects of the Sun, Ugraha, उग्रः or the Terrible One, a pointer to the harmful, destructive aspects of the sun like the sun’s powerful radiations in the form of UV rays, X rays etc. and its power to destroy planets as a White Dwarf!

 

There are again mantras in the hymn that use different terms to highlight and describe the nature, form, character, quality and intensity of Sun’s rays characterising them as mild, gentle, healing, nourishing, harsh, terrible and so on.

 

Some mantras tie these varying attributes of the rays to different periods of the day from sunrise to sunset as well as different periods of the night. The quality and intensity of the sun rays bring about rain, shine, warmth and cold.    

 

Interestingly the sage has not lost sight of the fact that the pleasing and gentle rays from the moon are only the sun’s rays bouncing off the surface of moon. The moonlight, according to the Vedic physicians ( as in Ayurveda) plays an important role in the growth and nourishment of medicinal or healing character of plants.

 

The Sun therefore provides a powerful metaphor for the Vedic sage as the All-in-All, as the Universal Soul, as the Creator, Sustainer and Destroyer, as the Source of all energy.

 

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The hymn holds the golden secret , referred to as Hridayam or Heart, to all our problems in life, to all our conflicts.

 

The beauty of the hymn lies in shifting our attention from ‘thinking’ as a solution to all our problems, to ‘energy’ and ‘vitality’ as the real working solution.

 

Changing the approach by resorting to life energy instead of thinking and worrying, and by learning to tap the infinite reserves in our own bosom is a paradigm shift in the approach to all problems and as this hymn indicates has been a timeless remedy.

 

Mark Sage Agastya’s words as he begins the hymn specifically addressing Rama’s problems - his battle weariness and his anxiety due to engagement with a powerful enemy with these remarks,

 

राम राम महाबाहो शृणु गुह्यं सनातनम् 
येन सर्वानरीन्वत्स समरे विजयिष्यसि ॥३॥

 

Dear Rama! Oh, the mighty-armed One! Listen to this ancient secret;

This shall enable you to conquer all your enemies (including internal ones like worries) and win this battle.

 

आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम् 
जयावहं जपेन्नित्यमक्षय्यं परमं शिवम् ॥४॥

 

The Sun’s Secret is its Auspicious Energy that shall destroy all enemies;

Knowing the Secret shall make thee Victorious, Imperishable and Supremely Auspicious  

 

Lack of energy is at the heart of many of our problems. Thinking drains away life energy depleting us of our vitality and strength, making us incapable to resolve conflicts and issues. Energy can help where thinking fails, energy invigorates , provides vitality - the attributes for success in any endeavour!

 

The timely, powerful, inspiring, and invigorating mantra by the Sage Agastya provided the right stimulant to Sri Rama. This made it possible for him to draw immense strength from the inexhaustible wellspring of energy within his own bosom, a legacy of every living being!

 

The story goes that after performing his ablutions and purifying himself, Sri Rama recited the Hridayam thrice as instructed by the sage to invoke the Sun. Fully regaining his composure, vigour and valour, he once again engaged with the enemy with his new found enthusiasm, and brought about the final destruction of the evil in the form of Ravana.

 

Battles, they say are won in the minds of people. Thought is the real enemy says UG! Once we conquer the demons in the form of thoughts by taking recourse to the free-flowing energy in our own system and letting it handle life and problems, the real battle is won!

 

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Here is a fitting end to this great hymn. An anecdote of UG that drives home the real efficacy of all that is said in the mantra!

 

Once after the lunch in Babu’s house with UG, Dr. Sreedhav and his dad Dr. Subba Rao decided to fact-check UG’s habit of throwing up food that he ate. They followed him to the bathroom and watched him as he emptied everything that he had eaten during the lunch. Many of us have witnessed this on many occasions.

 

Now both being medical experts wanted to confirm exactly what came out! They watched him puke and peeked into the sink – they were flabbergasted to see that UG threw up everything in the reverse order of what he ate - meaning what he consumed last, came out first and so on, which was simply impossible for the doctors to accept.

 

Still reeling under shock of this incident, Dr. Subba Rao ventured to ask UG, if he rejected all that he ever ate, then how could he ever get his calories for basic survival?

 

UG gave him a stunning reply – that he did not need any food to sustain himself and, Energy in the Cosmos was his true Source!

 

 

( Special thanks and gratitude to Chandrasekhar Babu and Dr. Sreedhav for their kind inputs. Also I am grateful to many great and noble souls who have inspired me to undertake this task. I have benefitted immensely from their writings and discourses. I am indebted to all. All omissions and commissions are entirely mine and I stand corrected for any such errors.)


[1] That day UG made the Babus sing the hymn three times, the ancient texts insist on repeating it thrice! After a few weeks when I visited the couple again, Mr. Parekh asked me to specifically convey his thanks and gratitude to Babus for singing the hymn, saying it had greatly helped them during some health crisis!

 

[2] UG had extolled the hymn and spoken of its efficacy and benefits for health etc. UG had admitted to singing it regularly as did JK!

 

[3] Dr. Raja Ramanna’s writeup was published in some journal journal somewhere in the 80s or 90s. Shall be grateful if anyone could provide a copy for the citation.

 

[4] In Vedic literature and in Upanishads ( like Chandogya) Sun is described as that which never rises and sets, that sunrise and sunset is a fallacious perception. This was thousands of years before Copernicus rejected the geocentric theory.

 

[5] Our sun, given its size may end up as a White Dwarf, not a Black Hole as per scientists.

 

[6] The X-Y genotype in humans, with X chromosome coming from the mother and the Y chromosome from the father is a great analogy for this Vedic ‘man-woman’ symbol.

 


Friday, 15 May 2020

“ I am a White Brahmin, of purest ray serene! ” - UG





I just recall this one-off anecdote.

UG and Mahesh Bhatt had just returned to Parekhji’s place after their lunch at the Oberoi in downtown Mumbai.

UG recollected an interesting exchange at the table.

When they were at the restaurant, someone brought up the subject of Mahesh’s parentage. His father was a Brahmin, Nana Bhai Bhatt and mother, a Shia Muslim, Shireen Bhatt.

UG, as was his wont, had shouted across to Mahesh (which made many heads turn!), “Look here mister, you are only a half-Brahmin, but I am a full Brahmin!”

Recounting this exchange, UG began to wax eloquent, “Sir, I am not just a Brahmin but a ‘Swetawarniya Brahmin’, a white Brahmin, of purest ray serene!” [1]

This remark coming from UG, who always maintained that ‘there is no one here’ (pointing to himself)’ was confounding!

(Shweta-warniya or ‘श्वेतवर्णीय in Sanskrit means thewhite-colored one’ or the ‘spotless one!’)
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UG vehemently condemned the caste system in India, and during his early years as a Theosophist, even employed the services of a ‘Harijan’ as his personal secretary to prove his solidarity with the community. He added that this had helped him to keep away his orthodox grandmother (‘I did this to throw away the b***h from my place’ – UG).

UG never spared the Brahmins. He would sometimes refer to their charming countenances, ‘despite the glow on their faces, they are empty people, leading shallow and frivolous lives!’

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But who is a true Brahmin, leave alone a White Brahmin?

A true Brahmin (or a sage) is defined in Vedas as someone who functions in a state where there is no sense of a separate ‘self’ or ‘individuality’, where there is no division or separation from the ‘totality of life’ or the ‘Life Infinite’ or ‘Brahma’!

Vedas refer to such individuals as Brahmanas or ‘the twice born’ or ‘the Dwijas’. The phrase ‘twice born’ explicitly suggests that such individuals ‘died and resurrected.’

To use UG’s analogy, such individuals possibly ‘mutated.’ Such mutation being a random and rare phenomenon in nature like a lightning strike.

As UG said, ‘ perhaps this happens to only one in a billion. You can count them on your fingers – there are only very few – a Jesus, a Ramana or a Ramakrishna…”   

To make matters clear, we have plenty of namesakes amongst us who are ‘Brahmins by caste’ or ‘Jati- Brahmanas’, by virtue of being born in a certain caste. They cannot and do not qualify as true Brahmanas as defined by Vedas. Period!

Further, by the same token, neither a ‘sadhaka’ (ascetic) nor a ‘sannyasi’ (saint) nor a ‘guru’ can be referred to as a Brahmana as long there is the sense of ‘identity’ in these individuals and they carry motives and have an ‘investment in society’.

The true Brahmanas or sages on the other hand move about in society but are fiercely independent with no agenda or investment in society!

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In the Brihadaranyaka Upanishad, we have a Mahavakya or ‘Great Utterance’, ‘Aham Brahmasmi’  or ‘I am Brahman.’ The statement denotes an undivided state of existence where there is no isolation or separation from the Life Infinite (Brahma).


“Aham Brahmasmi” became the foundational, the central tenet of Advaita Vedanta philosophy of Sri Shankarachrya.

Any ‘hint of separation’ or ‘sense of division’ is referred to as Maya in Vedanta (or Upanishads). 

The term Maya denotes the ‘sense of separation’ which brings about the notion of the ‘individual’ or a ‘separate identity’ divorced from the rest of Life or Brahma.

There are lots of misgivings about and misinterpretations of Maya. It has remained the bone of contention among Eastern philosophers to this day!

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UG offered a rare and unique perspective on Maya and clarified it in such unmistakable language.

Here he goes about deconstructing the enigmatic Maya with laser like precision. He offers a flawless rationale for the phenomenon that has confounded the best of minds. Here lays it out in clear, easy and simple terms:

“ The world you experience around you is also from that point of view. There must be a point ('you' or 'I' or 'self') and it is this that creates the space (the psychological eco system). If this point (self)  is not there, there is no space, so anything you experience from this point is an illusion (maya).

Not that the world is an illusion—the world is not an illusion—but anything you experience in relationship to this point, which itself is illusory, is bound to be an illusion, that's all.

The Sanskrit word maya does not mean illusion in the same sense in which the English word is used. Maya means to measure. You cannot measure anything unless you have a point. So if the centre is absent there is no circumference at all. That is pure and simple basic arithmetic.

This point (self) has no continuity. It comes into being in response to the demands of the situation. They (the social and cultural demands) create ( and maintain) it.”

                        UG Krishnamurti ( “ The Natural State”)


In one fell swoop, UG puts an end to all ambiguity and turbidity associated with Maya:

a. world is not Maya or illusion (as misinterpreted by some commentators)
b. world is real , it exists (you could try jumping off the terrace to ascertain its reality at the expense of your limbs!)
c.     though it is true that the world is not an illusion, ‘our experience’ of the world is an illusion. The ‘experience’ of the world is premised on the ‘self’ and since the ‘self’ itself is illusory, the whole experiencing is nothing but an illusion!

In light of above, ‘self’ and ‘experience’ are synonymous terms. Experience creates the ‘self’ ( ‘experiencer’ ) and the ‘’self’ authenticates or legitimises the ‘experience’ . The self and experience are like the two sides of the same coin.  

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Finally, UG’s thoughts on the three famous Eastern philosophical schools and their doctrines.

The three teachers - Sri Shankaracharya, Sri Ramanujacharya and Sri Madhwacharya were intellectual giants who respectively founded the three famous philosophical traditions of India – अद्वैत ( Advaita or Monism), विशिष्टाद्वैत (Visishtadvaita or Qualified Monism) and द्वैत ( Dvaita or Dualism).

They are fundamentally three different interpretations of the same वेदान्त, ( Vedanta or Upanishads) by the three Acharyas.


Vedanta means ‘Veda + anta’ or the culmination of the Vedas. While the first half of Vedas is all about rituals, its complementary half, the Vedanta offers the essence or the distilled wisdom of the Vedas. 

UG remarked, “ It is really amazing how these three world teachers – Shankara ( Advaita), Ramanuja ( Vishistadvaita) and Madhwa (Dwaita), each come out with a unique interpretation, based on the same texts - the Upanishads and Brahmasutras…”

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UG demystified the three philosophies in a delightful exchange with Dr. Sreedhav.

UG uses the simplistic  metaphor of ‘the rain drop’ and ‘the ocean’. [2]

‘The rain drop’ in the metaphor is used to describe the ‘individual’ and the ‘ocean’  points to ‘the Life Infinite’.

Firstly, Monism ( Non-dualism) or Advaita.

Imagine a rain filled cloud above and the ocean below. 

Now imagine that a single rain drop from the cloud drops into the ocean below.


 ‘Aham Brahmasmi’  or ‘I am Brahman’ is how the Upanishads sum up this state.  Now recall UG’s earlier statement, “ I am a Brahmin, a white Brahmin”

But this claim, if taken literally by all and sundry, without realising how UG’s state came about, will lead to fallacious distortions.

UG illustrated this problem through a parody that brings out the notoriety of the claim, Saying ‘I am Brahman’ is like someone in  in a mental asylum claiming, ‘I am Jesus Christ’. ”

UG explained that:

One, you cannot describe the undivided state.

Two, you cannot experience such a state

Either of these is possible only if there is a separation and any separation only falsifies that state.

UG concludes, “ Monism is something which you cannot talk about - for all practical purposes it doesn't exist.”

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Secondly, Dualism or Dwaita.

Let us now take a look at Dvaita or Dualism.

UG asks us now to imagine a second drop that falls from the cloud into the ocean.

But this drop never merges with the ocean and tells itself that it is separate from the ocean. We now have the doctrine of Dualism or Dvaita where the individual has an independent existence and forever stands apart from the Life Infinite.

This too is not free from some inconsistencies. The emphasis on separation goes against one of its own belief in ‘Moksha’ or ‘Mukti’ or ‘Release’.

Moksha means that the ‘individual’ merges back into the ‘Life Infinite’ at the time of ‘Release’ or ‘Liberation’. That means separation or division ends at the time of Moksha which doesn't gel with the fundamental premise of Dualism.

This conundrum remains unresolved to this day!

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Finally, Qualified Monism or Visishtadvaita.

Let us now imagine a third rain drop that falls into the ocean below.

This drop also merges with the ocean but somewhere it retains an ‘iota of seaparateness’.

In other words, the ocean and drop both have a place when ‘the ocean’ is thought of as the sum total of all ‘individual drops’. That is reality or totality expressed as multiplicity. Here the ‘individual’ is an expression of the Life Infinite as well as its inseparable part and parcel.

The brilliant Ramanuja puts the philosophically contentious riddle finally to rest with such finesse and precision by synthesising the extreme positions of the Monist and Dualist schools.
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UG sums up the three philosophical traditions:

“ You cannot go beyond Ramanuja's position (qualified monism), as far as philosophy is concerned. There it stops. Monism is something which you cannot talk about - -- for all practical purposes it doesn't exist.

That is the limit." I'm not pro-Ramanujacharya or anti-Sankara. As I see it -- as a student of philosophy. I studied philosophy -- you cannot go beyond that chappie Ramanujacharya.

You may not agree with me. As far as the philosophical position is concerned, Ramanujacharya's position is the limit, the ultimate. The rest of it? Maybe there is.... If there is a monistic situation, that is something which cannot be talked about, and which cannot be applied to change anything in this world.

                 UG Krishnamurti ( “ The Mystique of Enlightenment ”)


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[1] When he used the words White and Pure, UG perhaps was referring to their currency in the Theosophical parlance, the words like the Black or White Lodge, White Brotherhood etc.

Here is a small anecdote recounted by a Theosophist who was skeptical about Sai Baba of Shirdi who was attracting huge numbers from all religious communities and wondered whether he belonged to the Black or the White Lodge?

Saibaba thundered, " This is a Brahmin, pure Brahmin. He has nothing to do with black things … this Brahmin can bring lakhs of men on the white path and take them to their destination "

(– as recounted by Mrs. Kashibai Kanitkar- page 79, Sai Leela, Volume 2, 1934.)

[2] Special thanks to Dr. Sreedhav for the wonderful share. My sincere gratitude for his kind inputs while working on the script.

"So, for the first time, the individual becomes a human" ~UG

'I' or the 'self' is the 'product of culture'      Our names  or  labels are the tokens that facilitate various aspe...